Isa. 34: 5-6 ; Ezek. 35: 15 ; Ezek. 36: 5 ; Mark 3: 8 . Cf. D&C 1: 26 , in which Idumea is used to represent the world.

A name-title given in Isa. 7: 14 and Isa. 8: 8 as a sign of God’s deliverance. Alluded to in Micah 5: 2-3. Specifically identified by Matthew (Matt. 1: 18-25) as a prophecy of Jesus’ birth into mortality. It signifies that Christ as God will be born into mortality of a virgin and will be among the people to save and redeem them. This prophecy received its fulfillment in Christ. The name appears in latter-day revelation in 2 Ne. 17: 14; 2 Ne. 18: 8; D&C 128: 22.

The son born to Abraham and Sarah in their old age, the child of promise, and the heir of the promises (Gen. 15: 1-6; Gen. 17: 15-19; Gen. 18: 9-15; Gen. 21: 1-8). The main interest of his life gathers around his birth, the sacrifice on Mount Moriah (Gen. 22), his marriage (Gen. 24; 25), and his dealings with his sons (Gen. 27; 28). There are numerous references to him in various parts of the Bible (see especially Gal. 4: 28; Heb. 11: 9, 17, 20). In character he appears to have been a peace-loving shepherd, of great personal piety, full of affection for the members of his own family. In D&C 132: 37 we are told that Isaac is now exalted and sits upon a throne with Abraham and Jacob. Cf. Matt. 8: 11.

Son of Amoz, a prophet in Jerusalem during 40 years, 740-701 B.C. He had great religious and political influence during the reign of Hezekiah, whose chief advisor he was. Tradition states that he was “sawn asunder” during the reign of Manasseh; for that reason he is often represented in art holding a saw.

Isaiah is the most quoted of all the prophets, being more frequently quoted by Jesus, Paul, Peter, and John (in his Revelation) than any other O.T. prophet. Likewise the Book of Mormon and the Doctrine and Covenants quote from Isaiah more than from any other prophet. The Lord told the Nephites that “great are the words of Isaiah,” and that all things Isaiah spoke of the house of Israel and of the gentiles would be fulfilled (3 Ne. 23: 1-3 ).

The writings of Isaiah deal with events of his day as well as events beyond his time, some of which have already come to pass and others are yet to be. The bulk of Isaiah’s prophecies deal with the coming of the Redeemer, both in his first appearance (“For unto us a child is born,” Isa. 9: 6 ) and as the Great King at the last day, as the God of Israel. A major theme is that God requires righteousness of his people, and until they obey him they will be smitten and scattered by their enemies. But in the end, Israel will be restored; the barren land will be made fruitful and able to support a large population; and the Lord, the Holy One of Israel, will dwell in the midst of his people, who will be called Zion.

Some notable references are the following: Ch. 1, which is a prologue to the rest of the book; Isa. 7: 14 ; Isa. 9: 6-7 ; Isa. 11: 1-5 ; Isa. 53: 1-12 ; and Isa. 61: 1-3 , which foreshadow the mission of the Savior; chs. 2, 11, 12, and 35, which deal with events in the latter day, when the gospel is restored, Israel is gathered, and the thirsty land blossoms as the rose; ch. 29, an exposition of the coming forth of the Book of Mormon (cf. 2 Ne. 27 ); and chs. 40 - 46, which extol the superiority of Jehovah as the true God over the idol gods of the pagan worshippers. The remaining chs., 47 - 66, deal with events in the final restoration of Israel, the cleansing of the earth, and the establishment of Zion, with the Lord dwelling among his people.

A major difficulty in understanding the book of Isaiah is his extensive use of symbolism, as well as his prophetic foresight and literary style; these take many local themes (which begin in his own day) and extend them to a latter-day fulfillment or application. Consequently, some prophecies are probably fulfilled more than one time and/or have more than one application.

Some notable references to Isaiah in the N.T. are Luke 4: 16-21 ; John 1: 23 ; Acts 8: 26-35 ; 1 Cor. 2: 9 ; 1 Cor. 15: 54-56 . When the angel Moroni came to Joseph Smith on September 21-22, 1823, he quoted Isa. 11 and said it was about to be fulfilled (JS-H 1: 40 ).

The reader today has no greater written commentary and guide to understanding Isaiah than the Book of Mormon and the Doctrine and Covenants. As one understands these works better he will understand Isaiah better, and as one understands Isaiah better, he more fully comprehends the mission of the Savior, and the meaning of the covenant that was placed upon Abraham and his seed by which all the families of the earth would be blessed.

Son of Abraham and Hagar the Egyptian (Gen. 16: 11-16; Gen. 17: 18-26). He was the child “born after the flesh” (Gal. 4: 23) and not the child “by promise,” and was sent from home on the birth of Isaac (Gen. 21: 8-21; see also Gen. 25: 9-17; Gen. 28: 9; Gen. 36: 3). His descendants, the Ishmaelites, appear to have been a wandering race (Gen. 16: 12), living by plunder, having commercial relations and intermarrying with the heathen nations of Canaan (Gen. 37: 25-28; Gen. 39: 1; Judg. 8: 24; Ps. 83: 6; see also Gal. 4: 21 - 5: 1).

This name was given to Jacob at Penuel (Gen. 32: 28) and at Bethel (Gen. 35: 10). It also applies to his descendants and to their kingdom (2 Sam. 1: 24; 2 Sam. 23: 3). After the division of the kingdom, the northern tribes, as the larger part, retained the name Israel, while the southern kingdom was called Judah. The land of Canaan is also called Israel today. And in another sense Israel means the true believer in Christ, as explained by Paul (Rom. 10: 1; Rom. 11: 7; Gal. 6: 16; Eph. 2: 12). The name Israel is therefore variously used to denote (1) the man Jacob, (2) the literal descendants of Jacob, and (3) the true believers in Christ, regardless of their lineage or geographical location.